列王纪上

Meditative Reflection
The Holy Temple

“In building the temple, only blocks dressed at the quarry were used, and no hammer, chisel or any other iron tool was heard at the temple site while it was being built.” (1 Ki. 6:7)

In the scriptural description of the temple that Solomon was building for the Lord, we come across several emphases the meaning of which might not be explicitly stated, but the sum total of them does convey a sense of sacredness to the temple — the symbol of the presence of the Living God among Israel. These emphases include:

(1) The side rooms were to be supported by ledges and not by any insertion into the temple walls (6:6).

(2) The huge stones of the structure were pre-dressed at the quarry and thus no excessive noise would be heard at the temple site, even during construction (6:7).

(3) On the walls all around the temple were carved cherubim, palm trees and open flowers (6:29).

(4) The interior walls were all lined by wood and “no stone was to be seen” (6:18).

For support purposes, it was most natural to insert beams into the sturdy structure of the main temple building in the construction of the side rooms. However, the stipulation that they would use ledges for self-support clearly sets the Holy Place and the Holy of Holies apart. The message is that God is so holy that nothing which does not belong exclusively to His worship can be brought into the temple. This warns us against going to worship God with impure motives.

If even during the period of construction, no excessive noise is desired, how much more do we need to have a quiet spirit as we come before the Lord to worship Him.

In Exodus 25:20ff, we have come to understand the significance of the two cherubim that hover over the throne of grace in that just as they guarded the Garden of Eden and the tree of life in Genesis 3 because of human sin, they served to guard the throne of grace of God, the access to which could only be through the sprinkling of blood brought before it by the High Priest on the Day of Atonement. However, as it was accessible only once a year and seen by only the High Priest, the cherubim carved all over the walls of the temple served to remind this very fact to the priests throughout the year.

The symbol represented by the palm trees appeared to have inspired the psalmist, likely a priest, to recognize the keeping of Sabbath as necessary for the righteous “to flourish like a palm tree…planted in the house of the Lord” (Ps. 92:12-13).

Even without attempting to interpret (especially without a sufficient scriptural basis) the meaning of the “open flowers” and the stipulation that “no stone was to be seen” in the interior walls, these special emphases clearly convey the sense of sacredness of the temple and the holiness of the God we worship.

Meditative Reflection
A Priestly Nation

“The Sea stood on twelve bulls, three facing north, three facing west, three facing south and three facing east.” (1 Ki. 7:25)

While chapter 7 of 1 Kings is a very lengthy chapter, dealing mainly with the bronze items to be made for the temple, we should not overlook the significance of some of the symbols prescribed for their construction. One of these important symbols is the 12 bulls used to support the bronze sea (or basin). Allow me to share with you the insight of Keil and Delitzsch in this respect:

“This vessel, which took the place of the laver in the tabernacle, was provided for the priests to wash themselves (2 Chron. 4:6), that is to say, that a supply of water might be kept in readiness to enable the priests to wash their hands and feet when they approached the altar to officiate, or were about to enter the Holy Place (Ex. 30:18ff.). There were no doubt taps by which the water required for this purpose was drawn off from the sea. The artistic form of the vessel corresponded to its sacred purpose. The rim of the basin, which rose upwards in the form of a lily, was intended to point to the holiness and loveliness of that life which issued from the sanctuary. The twelve oxen, on which it rested, pointed to the twelve tribes of Israel as a priestly nation, which cleansed itself here in the persons of its priests, to appear clean and holy before the Lord. Just as the number twelve unquestionably suggests the allusion to the twelve tribes of the covenant nation, so, in the choice of oxen or bullocks as supporters of the basin, it is impossible to overlook the significance of this selection of the first and highest of the sacrificial animals to represent the priestly service, especially if we compare the position of the lions on Solomon's throne (ch. 10:20).”
(K&D, Vol.3, 75)

Meditative Reflection
Seeing the Glory of God

“When the priests withdrew from the Holy Place, the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, for the glory of the Lord filled his temple.” (1 Ki. 8:10-11)

The dedication of the temple was indeed a tremendous time of celebration for Solomon and his people. It was not only the first time the ark was reunited with its dwelling place since Eli’s sons took the ark away from the Tabernacle, but it was also the first time God signified His perpetual dwelling among Israel as their God through the building of a fixed structure, the temple.

We know that God did not ask for a temple; He only gave commands to Moses to build a tent for Him; and through the placing of the ark of the covenant in it, He signified His presence among them. Of course, the Lord did more than signify His presence, He often appeared in the cloud and filled the Tabernacle with His glory (e.g. Exod. 40:34-35; Lev. 9:23; Num. 14:10). However, since the time of the Exodus which was 480 years ago (1 Ki. 6:1), such an appearance of the Lord upon His dwelling place, the Tabernacle, was nothing more than hearsay to the post-Exodus generations. Samuel did not have the privilege of seeing God’s glory, neither did Saul or David, not to mention Solomon.

But, at the dedication of the temple Solomon built for the Lord, and when all the people gathered to celebrate the return of the ark to this new temple, what they had before heard of, they now saw with their own eyes: “the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, for the glory of the Lord filled His temple” (1 Ki. 8:10-11). No wonder Solomon was so touched by the affirmation of the Lord and uttered one of the greatest and longest prayers in the Bible (1 Ki. 8:22-53).

We too, have heard and read about the glory of the Lord, and one day, like Solomon, we shall see it with our own eyes; and like Charles Gabriel, the hymn writer says,

“O that will be, glory for me, glory for me, glory for me;

When by His grace, I shall look on His face.

That will be glory, be glory for me!”

Meditative Reflection
The Importance of Adoration

“LORD, the God of Israel, there is no God like you in heaven above or on earth below...” (1 Ki. 8:23)

It is not unusual for Christians to come before God in prayers focusing on our needs or those of others whom we love. There is nothing wrong with it, after all, this is His throne of grace before which we approach, “so that we may receive mercy and find grace to help us in our time of need” (Heb. 4:16).

However, the Psalmists have demonstrated to us time and again that this is not their usual way in approaching the Lord. Irrespective of how dire a situation they might be facing or how pressing a need they had in mind, they often opened their prayers with “adoration”, i.e. by praising God for who He is and what He has done.

This is very important for both our prayer-life and for our relationship with the Lord. If we learn to approach God first and foremost with our adoration, it will:

- Help our prayers to be more God-centered and less self-centered;

- Cause our seemingly dire situation to pale in comparison to His greatness as we recognize who God is and remember what He has done;

- Cause our prayers to be dominated less by fear or complaint and more by confidence and even praise, as we adjust our focus away from ourselves and fix our eyes on who God is and what He has done.

In other words, we are able to allow the Holy Spirit to lead us to petition or intercede “for God’s people in accordance with the will of God” (Rom. 8:27).

Solomon gave us a great example in this respect by opening his great prayer of dedication of the temple with praising God for who He is—the God who is unparalleled “in heaven above or on earth below” and is so great that “even the highest heaven cannot contain” Him (1 Ki. 8:23, 27). He also praised God for what He has done—fulfilling His promise to David right before his eyes in making him king of Israel.

The unsurpassing greatness and faithfulness of God thus formed the basis of his great prayer of intercession for his people at the dedication of the temple, making his prayers more than just wishful thinking on his part, but solidly grounded in who God is and what He has done!

Meditative Reflection
The Breadth of Solomon

“Do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name.” (1 Ki. 8:43)

I am not only impressed with Solomon’s “breadth of understanding” (1 Ki. 4:29), but also the breadth of his intercession.

In his dedication prayer, I did expect to hear his adoration and thanksgiving, and I also expected to hear his intercession for his people, but I am particularly impressed with the following:

- His heart for future generations as seen in all his prayers including his prayers for the administration of social justice among his people (8:31-32): He knew God had given him wisdom to do just that, but he was praying for succeeding generations that in spite of his absence, God would continue to answer their prayers so as people brought their cases before the priests. He was not just satisfied with what would happen in his time, but during future generations. How different he was from Hezekiah! (Isa. 39:8).

- He knew that God is not just the God of Israel, but of the world; and he also understood the true meaning of the Abrahamic Covenant in that this temple was meant to be a blessing to all nations (Gen. 22:18) and that this was meant to be a house of prayer for all nations as well (Isa. 56:6-7; Mk. 11:17).

- He knew human depravity: All seven specific requests were based on his deep understanding of human depravity — for there is no one who does not sin (8:46). He fully expected his future generations to sin, to the point that there would be drought, natural disasters, defeats and even exile. It was with this understanding that he knew the importance of being committed to God to bear His name and reveal His presence through the building of the temple so that the people might learn to repent and the Lord would remain their God, and they His “inheritance”— the ultimate purpose of the Exodus (8:51).

Meditative Reflection
Benediction

“He stood and blessed the whole assembly of Israel in a loud voice, saying: ‘Praise be to the Lord, who has given rest to His people Israel just as He promised…’” (1 Ki. 8:55-56)

At the end of his “prayers and supplications” at the dedication ceremony of the new temple, Solomon blessed the whole assembly of Israel with a very moving benediction (1 Ki. 8:56-61). Such a practice continues today, especially at the end of each worship service, and I would like to share with you the history and meaning of such a practice:

“In the Protestant Churches, the blessing of the people by the minister (is pronounced) during divine service and at its close. In the Church of England it is given at end of the communion service as well as at the conclusion of worship. The minister does not pretend to impart any blessing, but in effect prays that the 'peace of God' may keep the 'hearts and minds' of the people. Christ says to His Church, 'My peace I give unto you' (John xiv, 27): the officiating minister, the Church’s organ, proclaims the gift in general, and prays that it may descend upon the particular part of Christ’s Church then and there assembled. The benediction most used, at the close of worship, in Protestant churches, is taken chiefly from Scripture; the first part of it from Phil. iv, 7, and the latter part being a paraphrase upon Num. vi, 24, 25, viz.: 'The peace of God, which passeth all understanding, your heart and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord; and the blessing of God Almighty, the Father, the Son and the Holy Ghost, be amongst you and remain with you always. Amen.' The great Christian benediction is the apostolical one: 'The grace of our Lord Jesus Christ, and the love of God, and the Holy Ghost, be with you all' (2 Cor. Xiii, 14). In the ancient Church, short benedictions, such as 'Blessed be God', 'Blessed be the name of the Lord' (never the Ave Maria, q.v.), were often used before sermon. After the Lord’s Prayer, in the Eucharist, the benediction, 'The peace of God be with you all,' was pronounced.”
(CBTEL, Vol I, 747)

Meditative Reflection
God Answers Prayers

“I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there.” (1 Ki. 9:3)

As much as Solomon spent seven years in building the temple of the Lord and thirteen years in building his own palace complex, I do not believe that it was a reflection of his heart that he cared more about his own palace than the temple.

The fact that the Bible mentions that the two projects were carried out one after the other and that they took a total of twenty years (1 Ki. 9:10), means that they were not carried out simultaneously. Rather, it was only upon the completion of the temple that Solomon began the work on his palace. This shows his priority and where his heart was. It shows that he put God first in his heart, at least during that period of his reign.

Furthermore, it was at the completion of both projects that God chose to appear to Solomon a second time (1 Ki. 9:2). This shows that God was still very pleased with Solomon.

Apart from the fact that God was really pleased with Solomon, His second appearance (which God was really not obliged to make) was important because of the following:

- He wanted Solomon to know that his prayers have been answered: You see, if we carefully read the seven requests he made at the dedication ceremony (8:31-51), they were all intercessions for future generations. While he interceded by faith, the Lord was eager to let him know that He has indeed heard all his prayers. That’s how good our God is: He is eager to let us know that He hears and He answers prayers.

- He also wanted Solomon to know that He is a faithful God who keeps the promise that He has made to his father David in that, he “shall never fail to have a successor on the throne of Israel” (9:5).

- However, in God’s foreknowledge, He knew the weakness of Solomon, and for that matter, of all his descendants, and so with this special appearance and words of encouragement, He hoped that Solomon would cherish the privilege of God “putting His name” on the temple and His promise that His “eyes and heart will always be there”, and that he would serve Him wholeheartedly (9:3-4).

Indeed, as depicted by the incense in the temple of the Lord, our prayers reach all the way up to Heaven. God hears and He answers prayers and He is our faithful God; we can count on it. At the same time, we have to be conscious not only of our own desire to have our prayers answered, but of God’s desire in our lives—to walk before Him with integrity of heart and uprightness (9:4). Our love relationship with God is always a two-way street!